Hawaiian Traditions | Page 60 | Images of Old Hawaiʻi

January 24, 2019 by Peter T Young 1 Comment

Lanihau

“I started looking for property in Kona in 1921 when I graduated from Yale [University] and I think between then and 1932, why, I must have seen every beach property from Milolii to Kawaihae, no matter how you got to it–by air or by sea or by boat or by donkey or by mule or on foot.”

“And I finally decided on [William] Doc Hill’s place down at Keauhou as being the ideal spot that I wanted to live in but through a long combination of funny circumstances, why, I didn’t get it.”

“I’d inquired about this place from Mr. Childs who was then local head of American Factors. He said, ‘Oh hell, that property’s so tied up with owners you never could clear title.’”

“‘Well,’ I said, ‘you live here’ – and he was a big shot of the community at the time. ‘Tell you what I’ll do. If you can clear the titles, I’ll put up the money and we’ll subdivide the thing into large pieces and go fifty-fifty on it.’ And he said, ‘Well, that’s fair enough. That doesn’t cost me anything.’”

“So I waited seven years and nothing happened. Then I happened to meet an old-timer from up here who’d been in the tax office and knew land problems–who my father helped to keep out of jail–and he was very fond of the Thurstons.”

“So I said, ‘Who owns that property next to Factors?’ ‘Oh,’ he said, ‘that belongs to so-and-so and so-and-so. You want to buy it?’ I said, ‘Well, I don’t know whether I can afford it or not.’ ‘Well,’ he said, ‘the girl right at this moment needs money badly, I know, and I’m quite sure she would sell.’”

“So, this was four in the afternoon and at 9:30 the next morning I got a call and he said, ‘If you’ll have so much money available by eleven o’clock, I can buy her half-interest in thirty-eight acres.’”

“So I said, ‘Well, I don’t know where I’m going to get the money but I’ll have it.’ I did. Five years later, for five times as much, I bought the other half. So that brings us up to about 1938 and going into 1939.”

“An old kahuna who lived down at Kahaluu – I can’t remember his name at the moment but it’ll come to me – through his grandson who worked for [Theo. H.] Davies and Company, said that his grandfather wanted to come see me.”

“His grandfather had known my great-grandfather as a little boy and his great-grandfather was, at that time, in his late nineties and Asa [Thurston] died when he was well along in the eighties, so there is quite a span there. So I said I’d be delighted.”

“So the old man came over and his grandfather … he was ashamed to speak English so he spoke in Hawaiian and I spoke English. I could understand him and he could understand me. So he said, ‘I would like to know what Mr. Thurston’s plans are for the development of this property,’ which was translated duly.”

“And I replied and gave him a general idea of what I was trying to accomplish here. We’d planted quite a few trees at that time.
So the old man sat here for quite a long time and just nodded his head; and then he started in talking Hawaiian very rapidly and he talked for about ten minutes without taking a breath.”

“So the old man thanked me with tears in his eyes and we talked a little bit about his remembering my grandfather. He was a young man at the time. And he died, oh, within two or three months after that down at Kailua.”

“The name of this place is Lanihau. L-A-N-I-H-A-U. There’s Lanihau-nui which is next door and this is Lanihau-iki, meaning little Lanihau, and Lanihau-nui is back of it [and means large or great Lanihau]. That belongs to the Greenwells.”

“The name puzzled me. Lani means heavenly; beauty. Hau–H-A-U–is normally the tree from which they make the Hawaiian outriggers or the amas [float for canoe outrigger] or ‘iako [canoe outrigger]. H-A-0 is iron or steel or very strong.”

“So I submitted this to John Lane, who was then alive, and Mary Pukui, who’s still alive, and Reverend Henry Judd and two others … and asked them what this name meant, because many times Hawaiian meanings were hidden.”

“They asked a great many questions about the place. Was it on a point? Yes. You had a beautiful view up and down the coast? Yes. You had a beautiful view of the ocean? Yes. And the surf? Yes.”

“And out on the point at times it’s enormous; and is there a current that comes past that you can see sometimes? Yes, you can see it coming down the coast, coming around the point. And you have a beautiful view of the sunrise and of the sunset?”

“They finally came up with this hidden meaning which I think is very interesting; Lanihau is the place where the forces of the heavens and of the earth meet and all is quiet and peaceful. The moonlight and the sunshine, the waves, the grand weather, the storms, and so on, which is rather interesting, I think.”

“I would say that you are really in a very blessed spot.”

“I started to work here on the 28th of December of 1939. It was all just lava, nothing else. And this place evolved as a result of exposure and watching the surf and studying and seeing what one could do.”

“I always wanted a harbor for a boat to go fishing and to go swimming. And so, this gradually evolved and then I began to find out things about it.”

“Kamehameha the Great lived right here for some time – seven years – prior to his death. This is where he slept and over there was where he ate and over where the guest house is, is where his servants lived; and over at the far end there, beyond the entrance to the pond – going into the King Kamehameha [Hotel] lot – was the old heiau.”

“So he was self -contained and nobody was allowed on this place in the old days. You had to go around it. It was tabu. … Sacred.”

Back to the old man and his grandfather … “His grandson laughed when the old man ran down and said, ‘Well, my grandfather has said quite a few things. I will try to translate.’”

“In essence, what he said was this, that he will now die happy and he now understands why the good Lord never let anybody buy this over all the years.”

“He said, ‘He was waiting till you could come – till you had the money to come – and till you could develop this place, which certainly is even farther than Kamehameha would have been able to had he chosen to do it, and it will become a place of great beauty.’”

“‘I will now die happy because this property is in the hands of the man the Lord intended it to go to.’” (Lorrin P Thurston; Watumull Oral History)

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Kailua_Bay-Landing-Map-Wall-Reg2560 (1913)

January 17, 2019 by Peter T Young Leave a Comment

Kauai Auwai

“Kiki-a-‘ola (Menehune Ditch) represents a prehistoric irrigation feature used to transport water to the taro fields on the western side of Waimea River in lower Waimea Valley.” (NPS)

On March 9, 1792, Captain Vancouver landed on Kauai … “By the time we had anchored, several of the natives visited us in the same submissive and orderly manner as at Woahoo, and appeared better provided.”

“Towards noon, the Chatham arrived; but the wind shifting about prevented her coming to anchor until sunset, when he moored a little to the westward of the station we had taken. Our boats, guard, &c. being in readiness, about one o’clock we proceeded to the shore.”

“Mr. Menzies accompanied me in the yawl, and Mr. Puget followed with the cutter and launch. The surf was not so high as to prevent our landing with ease and safety; and we were received by the few natives present, with nearly the same sort of distant civility which we experienced at Woahoo.”

“A man, named Rehooa, immediately undertook to preserve good order, and understanding we purposed to remain some days, caused two excellent houses to be tabooed for our service; one for the officers, the other for the working people, and for the guard, consisting of a serjeant and six marines.”

“Stakes were driven into the ground from the river to the houses, and thence across the beach, giving us an allotment of as much space as we could possibly have occasion for; within which few encroachments were attempted.”

“This business was executed by two men, whose authority the people present seemed to acknowledge and respect, although they did not appear to us to be chiefs of any particular consequence.”

“I made them some very acceptable presents; and a trade for provisions and fuel was soon established. Certain of the natives, who had permission to come within our lines, were employed in filling and rolling our water-casks to and from the boats; for which service they seemed highly gratified by the reward of a few beads or small nails.”

“Having no reason to be apprehensive of any interruption to the harmony and good understanding that seemed to exist, and the afternoon being invitingly pleasant …”

“… with Mr. Menzies, our new ship-mate Jack, and Rekooa, I proceeded along the river-side, and found the low country which stretches from the foot of the mountains towards the sea, occupied principally with the taro plant, cultivated much in the same manner as at Woahoo; interspersed with a few sugar canes of luxuriant growth, and some sweet potatoes.”

“The latter are planted on dry ground, the former on the borders and partitions of the taro grounds, which here, as well as at Woahoo, would be infinitely more commodious were they a little broader, being at present scarcely of sufficient width to walk upon. This inconvenience may possibly arise from a principle of economy, and the scarcity of naturally good land.”

“The sides of the hills extending from these plantations to the commencement of the forest, a space comprehending at least one half of the inland, appeared to produce nothing but a coarse spiry grass from an argillaceous foil …”

“… which had the appearance of having undergone the action of fire, and much resembled that called the red dirt in Jamaica, and there considered little better than a caput mortuum.”

“Most of the cultivated lands being considerably above the level of the river, made it very difficult to account for their being so uniformly well watered. The sides of the hills afforded no running streams …”

“… and admitting there had been a collection of water on their tops, they were all so extremely perforated, that there was little chance of water finding any passage to the taro plantations.”

“These perforations, which were numerous, were visible at the termination of the mountains, in perpendicular cliffs abruptly descending to the cultivated land; and had the appearance of being the effect of volcanic eruptions, though I should suppose of very ancient date.”

“As we proceeded, our attention w and at once put an end to all conjecture on the means to which the natives resorted for the watering of their plantations.”

“A lofty perpendicular cliff now presented itself, which, by rising immediately from the river, would have effectually stopped our further progress into the country …”

“… had it not been for an exceedingly well constructed wall of stones and clay about twenty-four feet high, raised from the bottom by the side of the cliff, which not only served as a pass into the country …”

“… but also as an aqueduct, to convey the water brought thither by great labour from a considerable distance; the place where the river descends from the mountains affording the planters an abundant stream, for the purpose to which it is so advantageously applied.”

“This wall, which did no less credit to the mind of the projector than to the skill of the builder, terminated the extent of our walk; from whence we returned through the plantations, whose highly-improved state impressed us with a very favorable opinion of the industry and ingenuity of the inhabitants.” (Vancouver, March 1792)

“The water (of the Waimea River) was used to irrigate cultivated lands located considerably above the level of the river. Because of this fact, there are several engineering factors that make this irrigation channel significant.”

“First is the problem if carrying the water at a high level above the water level of the river. The base of the causeway was then placed in the river by necessity which meant it was in constant threat of being eroded or washed away during period of flooding.”

“Another engineering factor was that the ditch had to transport water around the corner of a jutting cliff at river’s edge. The construction of the causeway is unique in the use of dressed and jointed stones.”

“Kiki-a-‘ola is the only example of jointed stone work and offers a unique example of this type of causeway construction.”

“Additionally, there are three types of joints represented, including double joint, square joint, and notched joint. The prehistoric appearance of the ditch wall would have been impressive with a 24-foot high faced wall of dress and jointed stones.”

“Today, the scale of the causeway is only suggested in the exposed upper two to three courses of stonework. The construction of the roadway in 1920 probably buried much of the structure and, therefore, the site still has a high research potential for defining the Hawaiian engineering technology and construction details.” (NPS)

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Menehune_ditch-cut_rock (NPS)

Menehune_ditch-cut_rock-(NPS)

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Menehune Ditch Marker

January 13, 2019 by Peter T Young 2 Comments

Patterns of Hawaiian Culture

According to the theory underlying Hawaiian natural philosophy, all natural phenomena, objects and creatures, were bodily forms assumed by nature gods or nature spirits.

Thus, rain clouds, hogs, gourds, and sweet potatoes were ‘bodies’ of the god Lono. Taro, sugar cane, and bamboo were bodies of the god Kāne.

Bananas, squid, and some other forms of marine life were bodies of Kanaloa. The coconut, breadfruit, and various forest trees were bodies of Kū.

Wherever it was possible to grow taro, even though it necessitated complex arrangements, Polynesians did so, for taro was the basic – the original – staple of life for these people.

So far as the Hawaiians were concerned, the place of the taro in the diet, in the horticulture, and in mythology, makes this evident.

Taro as the staff of life, the land which provided subsistence, the people who dwelt on it, the ritual and festival in honor of the rain god …

… the role and place of fresh water upon which the life of food plants depended, the dedication of boy children to the gods of food production and procreation.

These provided the basic patterns of Hawaiian culture.

The fundamental patterns of this culture were determined by the habits of growth and cultivation of taro.

The terms used to describe the human family had reference to the growth of the taro plant: ‘aha, the taro sprout, became ‘ohana, the human extended family.

Taro, which grew along streams and later in irrigated areas, was the food staple for Hawaii, and its life and productivity depended primarily upon water.

The fundamental conception of property and law was therefore based upon water rights rather than land use and possession. Actually, there was no conception of ownership of water or land, but only of the use of water and land.

The term for land had reference to subsistence: ‘āina, ‘ai to feed, with the substantive suffix na. The people who dwelt or subsisted on the land were the ma-ka-‘ai-na-na, ‘upon-the-landers.’ And a native in his homeland was a ‘child of the land,’ kama-‘āina.

The fundamental unit of territory was the ahupua‘a, so called because its boundary was marked by an altar, ahu, dedicated to the rain god Lono …

… symbolized by a carved representation of the head of a hog, pua‘a, which was a form of Lono, the rain god and patron of agriculture.

The life of taro was dependent upon water. In his role as life-giver, Kane the procreator was addressed as Kane-of-the-water-of-life (Kane-ka-wai-ola).

Water (wai) was so associated with the idea of bounty that the word for wealth was waiwai. And water rights were the basic form of law, the Hawaiian word for which was ka-na-wai, meaning ‘relative to water.’

Although women cultivated small sweet-potato patches by the shore and in the vicinity of dwellings, farming was essentially men’s work.

With their digging sticks they prepared land for cultivation, excavated and constructed ditches and lo’i (irrigated terraces) for wet taro …

… and cleared land on the slopes and in the upland where dry taro was planted along with sweet potato, breadfruit, banana, and sugar cane.

The breadfruit is another of the Polynesian staples that was brought from Malaysia into Polynesia. Breadfruit is spoken of as ‘ai kameha‘i, meaning that it is a food (‘ai) that simply reproduces itself ‘by the will of the gods,’ that is, by sprouting. It is not planted by means of seeds or slips. (From Handy, Handy & Pukui)

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Ka’anapali 200 Years Ago-(HerbKane)

December 26, 2018 by Peter T Young 2 Comments

Kauō

Kauō (Laysan Island) is the second largest land mass in the NWHI (1,015 acres) just behind Sand Island at Midway Atoll. It is about 1 mile wide and 1-1/2 miles long and roughly rectangular in shape (shaped like a poi board).

Laysan Island is a member of the Hawaiian archipelago situated 790 sea miles to the northwest of Honolulu, latitude 25” 2’ 14” N, longitude 170” 44’ 06” W.

The island has a maximum elevation of about 30 feet. A fringing reef surrounds the island protecting its shores from violent wave action. (Baldwin)

Kauō (egg) describes both the shape of this island and, perhaps, the abundant seabirds that nest here. The island also previously harbored five Hawaiian endemic land birds, of which two, the endangered Laysan finch and the endangered Laysan duck, still survive. (PMNM Management Plan)

The Laysan Millerbird, along with the Laysan Rail and Laysan Honeycreeper, went extinct in the early 20th century when Laysan Island was denuded by non-native rabbits. (PMNM)

The island’s easy access and large number of seabirds made it a base for traders of guano (bird droppings used as fertilizer) and feather harvesters in the late 1800s and early 1900s.

Although the practices were declared illegal, poachers killed hundreds of thousands of birds and caused dramatic changes in the island’s ecosystem. Remnants of guano piles remain from this era.

Rabbits released in the early 1900s devastated the island’s vegetation. These events caused a public outcry which led to the creation of the Hawaiian Islands Bird Reservation by President Theodore Roosevelt in 1909. (Dill)

The endangered Laysan duck, is the rarest waterfowl in the Northern hemisphere and has the smallest geographic range of any duck species in the world.

It once lived throughout the Hawaiian Archipelago but vanished from the main Hawaiian Islands with the arrival of rats around 800 years ago. They later disappeared from the Northwestern Hawaiian Islands except for a small population that existed in isolation on Laysan Island for more than 150 years.

In 1911, only 11 ducks were observed on Laysan Island. Today, under present management operations, there are over 707 Laysan ducks – 40 on Kure, 290 on Midway and 377 on Laysan Island. (PMNM)

In addition, approximately two million seabirds nest here, including boobies, frigatebirds, terns, shearwaters, noddies, and the world’s second-largest black-footed and Laysan albatross colonies. (PMNM Management Plan)

Laysan has a large saltwater lagoon occupying about one-fifth of the island’s central depression. It is well vegetated (except for its sand dunes) and contains a hyper-saline lake, which is one of only five natural lakes in the State of Hawai‘i. (PMNM)

Laysan has been protected as a bird reserve since 1909, introduced mammals have been extirpated, and the island has no infrastructure besides a small field camp. (USGS)

“The Hawaiian Islands Reservation was established by Executive order in 1909 to serve as a refuge and breeding place for the millions of sea birds and waders that from time immemorial have resorted there yearly to raise their young or to rest while migrating.”

“In 1909 a party of feather hunters landed on Laysan, one of the twelve islands comprising the reservation, and killed more than 200,000 birds, notably albatrosses, for millinery purposes.”

“Through the prompt cooperation of the Secretary of the Treasury, the revenue cutter Thetis, under the command of Capt. W. V. E. Jacobs, was dispatched to the island and returned to Honolulu in January, 1910, with 23 poachers and their booty, consisting of the plumage of more than a quarter of a million birds.”

“In the spring of 1911 a cooperative arrangement was effected with the University of Iowa … whereby an expedition was sent to Laysan, the largest and most important island of the group, to ascertain the present condition of the bird rookeries and to collect a series of birds for a museum exhibit.” (Wilson & Henshaw, Expedition 1911)

Here’s a link to the Google ‘Street View’ on Laysan Island.

https://goo.gl/63WGFK

While I was Chair at DLNR, we created State Refuge rules whose intent is “To establish a marine refuge in the Northwestern Hawaiian Islands for the long-term conservation and protection of the unique coral reef ecosystems and the related marine resources and species, to ensure their conservation and natural character for present and future generations.” Fishing is prohibited.

This started a process where several others followed with similar protective measures. The BLNR unanimously adopted the State’s Refuge rules, President Bush declared it a Marine National Monument and UNESCO designated it a World Heritage Site.

Some ask why we imposed such stringent limitations on use in this area. For me, it ended up being pretty simple; it is the responsibility we share to future generations, to allow them to see what it looks like at a place in the world where you don’t take something.

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Laysan-Island_Munro-June_1891-(DenverMuseum)

Laysan Albatross (Dan Maxwell)

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Laysan_Island_Coast_Guard_Cutter_Thetis-1913-(DenverMuseum)

Laysan_Island_Munro_June_1891-(DenverMuseum)

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Laysan_Island_Munro-June_1891-(DenverMuseum)

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Gathering Albatross Eggs-Laysan

Laysan_Island-Alfred_M_Bailey_at_headuarters-1912-13-(DenverMuseum)

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Laysan_Island-or-Midway-Munro-June_1891-(DenverMuseum)

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Laysan-Island-Munro-June_1891-(DenverMuseum)

Papahanaumokuakea-Marine-National-Monument-Map

November 30, 2018 by Peter T Young Leave a Comment

Where do you ‘Go’?

“Lanikaula was a prophet of Molokai. He died and was buried at Puu-o-Hoku. The spot was named Lanikaula for him. It was said that he was a clever prophet in his day. While he was a prophet he could foresee the death of any chief or commoner through his wisdom as prophet, but when his own death drew near, he did not know.”

“This was the reason it is said that he did not know. One morning, one of the overseers of Keahi-a-Kawelo, of Lanai [and who had feigned friendship with Lanikäula], passed by.”

“He had a raw sweet potato in his hand and inside of the sweet potato he had placed the excrement of Lanikaula. He passed right in front of Lanikaula, and the priest did not say, ‘That is my excrement you are carrying away,’ he didn’t say a word.”

“The messenger got back to Keahi-a-Kawelo on Lanai. It was perhaps on the night of Kane (po Kane) when the fire was lighted by Keahi-a-Kawelo, and then Lanikaula knew from the smoke, that it was his excrement that was being burned.”

“It was in this way, that he knew that he was going to die. He asked the men of Molokai to make stone knives under which to bury him when he died. He was afraid to be buried with just plain earth lest he be dug up and his bones used for fish hooks …” (Bishop Museum; Maly)

“The disposal of the excreta, or refuse of the human body, is an unpleasant subject to consider; but it is a very important one, in connection with the care of health; and was so regarded by the inspired lawgiver, Moses, in his sanitary instructions to the children of Israel.”

“In the 23d Chapter of Deuteronomy, the following ordinance is declared: ‘Thou shalt have a place, without the camp, whither thou shalt go forth abroad; and thou shalt have a paddle upon thy weapon, and it shall be when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back, and cover that which cometh from thee.”

“(N)ow give heed to the simple, yet important ordinance of cleanliness, declared by the great lawgiver, so that when you walk alone, take care that no one shall have occasion to avoid, or regret going in the path you have trod.” (Gibson)

“In Hawai‘i each family lived upon or near the land it cultivated. Usually the cluster of grass-houses which formed a household, a kauhale, sheltered the members of a single family.”

“The minimum number of structures in a kauhale was four: an eating-house for the males, a hale mua, which was also the meeting place for them and their family gods; a separate eating-house for the females and infant boys, the hale ‘āina …”

“… a house for the women in their times of menstruation, the hale pe‘a; and a sleeping-house, the hale noa, the ‘house freed of taboos’, where the whole family met in social converse and where they slept.”

“A kauhale was established in a place chosen by a consultant authority, whose recommendation of site and orientation was thought to assure health and good fortune for the family which would live there.”

“Because his selection of a site was performed for the sake of each family which sought his advice, this consultant was not required to fit the new kauhale into a planned pattern with respect to the neighboring households.”

“(V)ery few people have paid any attention at all to the unromantic details of the business of living even in the years since (‘contact’ with) the islands.” (Bushnell)

The “kapus are excellent illustrations of ‘religious sanctions’ … ‘those motives in the individual for the regulation of his conduct in conformity with usage’ in his community. By observing these sanctions the individual Polynesian gained the approbation of his gods and of his fellows, the while he avoided the consequences of their disapprobation”.

“The kapus which were established by the priests for the disposal of body wastes had a double concern: the protection of the mana, the spiritual power, of the person from whom the wastes were derived; and respect for the mana of all of the gods …”

“Out of respect for the gods, the Hawaiian refrained from polluting their abodes. Out of fear for himself, he was most careful to keep his body’s parts, or its wastes, and his personal possessions from falling into the hands of the dreaded sorcerer, the kahuna ana‘ana, or into the keeping of an enemy who would give them to the sorcerer to use in his fell ritual.”

“No doubt the rewards of obedience to the laws of cleanliness were taken for granted by the people. But the consequences of disobedience were always present to frighten them into compliance, and their dread of the subtle punishments of the body or of the spirit was the goad that made them good.”

“Because of this fear it is unlikely that there was such a functionary as a sanitary inspector type of kahuna among the priestly ranks, numerous and varied as they were. With the kahuna ana‘ana around, there was no need to invent the sanitary inspector: each person became his own most careful bodyservant and bodyguard.” (Bushnell)

“When a man needed to relieve himself he went off into the bush or into the wasteland, apart from the others of his household or village; and there, as a Jew was enjoined to do by the Mosaic Laws …”

“… he dug a hole and buried in it the portions of himself that were so indubitably his, together with the leaves or small stones or wisps of grass with which he cleaned himself when he was done.”

“Because, even in the time of his need for privacy, he was well aware of the watching gods, he protected himself, front, flank, and rear, as it were, with a prayer of apology to the resident spirits for his action.”

“(H)e carefully covered the cat-hole he had dug and all traces of his visit, in order to hide its secrets from the searching eyes of the kahuna ana‘ana.”

“Others of his personal wastes were not casually thrown away; they were buried, as carefully as was his excrement, or they were burned. Nor were they cast into the sea, or into streams, pools, swamps, taro-patches, or other accumulations of fresh water.” (Bushnell)

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